Sex, Economy, Freedom and Community

sex economy freedom community book

Sex, Economy, Freedom and Community: Eight Essays by Wendell Berry. Published in 1993. 208 pages.

I have always loved the commentary and writings of the insightful, prolific Wendell Berry. Reading his book, “Sex, Economy, Freedom, and Community”, it became clearer why I find his perspective so refreshing. How often have we heard the connection made between our culture’s predilection to specialization and compartmentalization with the destruction of the economy, sexuality, marriage, family, community, and the nation?

Very rarely I submit, although it’s a connection which is hard to deny upon serious observation and even harder to address as our culture succumbs more and more to the seduction of the “me first” mentality. A mentality which is largely driven by our increasing focus on individual rights at the expense of everything and every one, up to and including our own parents, our own children, and their children.

In the book’s title essay, Sex, Economy, Freedom, and Community Berry attempts to piece together how our movement away from interdependence and local community standards and toward a tendency to think globally has impacted our most intimate relationships, and how sexual love in general and marriage in particular have been irreparably damaged as a result:

There are two kinds of sexuality that correspond to the two kinds of economy. The sexuality of community life, whatever its vagaries, is centered on marriage, which joins two living souls as closely as, in this world, they can be joined. This joining of two who know, love, and trust one another brings them in the same breath into the freedom of sexual consent and into the fullest earthly realization of the image of God. From their joining, other living souls come into being, and with them great responsibilities that are unending, fearful, and joyful. The marriage of two lovers joins them to one another, to forebears, to descendants, to the community, to Heaven, and earth. It is the fundamental connection without which nothing holds, and trust is its necessity.

Our present sexual conduct, on the other hand, having “liberated” itself from the several trusts of community life, is public, like our present economy. It has forsaken trust, for it rests on the easy giving and breaking of promises. And having forsaken trust, it has predictably become political. “Losing kindness” as Lao-tzu said, they turn to justness.” (p. 134-135)

This is sadly correct. Sexual politics is a dominant and lucrative industry in America today. Divorce law, child support enforcement, abortion rights, contraceptive availability, health departments to deal with communicable diseases, sexual harassment, and on it goes. All of these institutions have grown in our misguided attempt to interject perfect justice and the semblance of safety into the necessarily murky business of male/female interpersonal relations. As a result, most women view every man as a potential aggressor and many men have grown to view every woman as a potential accuser of anything form date rape to dead beat fatherhood. This is supposed to liberating? Berry continues:

The difficulty is that marriage, family life, friendship, neighborhood, and other personal connections do not depend exclusively or even primarily on justice-though, of course, they all must try for it. They depend also on trust, patience, respect, mutual help, forgiveness-in other words, the practice of love, as opposed to the mere feeling of love.

As soon as the parties to a marriage or a friendship begin to require strict justice, then that marriage or friendship begins to be destroyed…(p.135)

And this of course, is exactly what has happened on a grand scale. As sexuality has become a commodity to be consumed (think of the quest for hotness at all costs), coupled with the right to do whatever feels good to us without regard for anyone else, and we have all but destroyed the beauty of sexual love and marriage. Sex sells. There is even a new term for the atmosphere in which people pair off: the sexual marketplace. No longer are the terms “husband” or “wife” adequate to describe the person we share our most intimate relations with. The term is now sexual “partners” and we gauge others’ sexual morality not by their fidelity in marriage but by their “partner count.” The language of intimacy is now the language of the marketplace.

People enter into marriage under the spell of sexual infatuation, failing to recognize that the practice of love, rather than the mere feeling of love, is what keeps a marriage alive, growing and fulfilling. The values of the marketplace, of quid pro quo, has usurped the place of love and forgiveness, reducing marriage to nothing more than an arrangement that lasts as long as our arbitrary and fickle senses of satisfaction are appeased.

Sadly, Berry notes, we have moved into a culture that can only be described as nihilist, one where most people are not interested in or able to be contented with this diffusion of love. They want to continue to have love focused myopically on them and them alone, as this is what society has groomed us to believe that marriage is all about.

A society whose members are concerned only with themselves, their individual needs, and are slaves to their passions with no regard for the greater good can be described no other way than nihilist. Churchgoing, “civic minded” nihilists, but nihilists nonetheless because a life spent pursuing personal pleasure-no matter what euphemisms we use to make it seem otherwise- is a useless, hopeless life. Our selfish greed can never be truly satisfied. Fulfillment is found through service and love executed in practice, not as the pursuit of sensations. And it doesn’t make a whole lot of difference if we call ourselves liberal or conservative, as Mr. Berry so eloquently states:

“The conventional public opposition of ‘liberal’ and ‘conservative’ is, here as elsewhere, perfectly useless. The ‘conservatives’ promote the family as a sort of public icon, but they will not promote the economic integrity of the household or the community, which are the mainstays of family life. Under the sponsorship of ‘conservative’ presidencies, the economy of the modern household, which once required the father to work away from home – a development that was bad enough – now requires the mother to work away from home, as well. And this development has the wholehearted endorsement of ‘liberals,’ who see the mother thus forced to spend her days away from her home and children as ‘liberated’ – though nobody has yet seen the fathers thus forced away as ‘liberated.’ Some feminists are thus in the curious position of opposing the mistreatment of women and yet advocating their participation in an economy in which everything is mistreated.”

Most contemporary rhetoric about service and duty is nothing more than the demagoguery of hypocrites, playing on our emotions for the sake of their own ambitions:

There is no denying, of course, that “community” ranks with “family,” “our land,” and “our beloved country” as an icon of the public vocabulary; everybody is for it, and this means nothing. p. 132

Now that we have stated the problem, the next step is to work toward a solution. The question then, is how do those of us who yearn for community, family, respect for the land and love for country achieve even a semblance of either while surrounded by a culture for whom these things are nothing more than feel good rhetoric at best and obstacles to personal desire and ambitions at worst?

Berry offers solutions, but they are hard solutions for a culture of people comfortably entrenched in an easy, resistance-free way of life. Here, he gets credit for trying.

5 out of 5 stars.

I originally wrote this read and reviewed this book in 2012, but it seems more relevant today than it did even when I first read it, so I’m featuring it here. Reviews for more recently read books are in draft and forth coming.

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